{"id":63530,"date":"2026-08-07T13:00:13","date_gmt":"2026-08-07T11:00:13","guid":{"rendered":"https:\/\/www.ludovika.hu\/?p=63530"},"modified":"2026-08-07T15:17:02","modified_gmt":"2026-08-07T13:17:02","slug":"navigating-the-future-of-humanity","status":"publish","type":"post","link":"https:\/\/www.ludovika.hu\/en\/magazine\/2026\/08\/07\/navigating-the-future-of-humanity\/","title":{"rendered":"Navigating the future of humanity"},"content":{"rendered":"\n

Interview with L\u00edlian Santos on bioethics, crispr, and global governance<\/h2>\n\n\n\n
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We are living in an era of unprecedented technological acceleration. Breakthroughs that once belonged to the realm of science fiction, such as altering the human genetic code with surgical precision or integrating Artificial Intelligence into the core of medical decision-making, are now realities shaping our daily lives. As biotechnology advances exponentially, a fundamental question emerges: Can our legal and ethical frameworks keep pace with our scientific capabilities?<\/em> To explore these shifting boundaries of human nature and technology, the I reached out to one of the most versatile and globally active minds in modern bioethics, L\u00edlian Santos<\/strong>.<\/p>\n\n\n\n

Before diving into the interview, it is worth clarifying what bioethics actually represents. Often described as the bridge between science and humanities, bioethics is a specialized field that addresses the ethical, legal, and social implications of medicine and biotechnology. It does not ask what we can achieve<\/em> in a laboratory, but rather what we should do<\/em> with that power. Whenever a new technology impacts human life, health, or our environment bioethics provides the moral compass to ensure that scientific progress respects human dignity and human rights.<\/p>\n\n\n\n

Originally from Rio de Janeiro, Brazil, Professor Santos\u2019s academic and professional journey is a testament to the power of intercultural dialogue. Having lived, taught, and volunteered across six different countries, including Brazil, Spain, Venezuela, Colombia, Ireland, and Italy, she brings a uniquely global and compassionate perspective to the discipline.<\/p>\n\n\n\n

Currently residing in Madrid, she serves as a Professor of Bioethics at Francisco de Vitoria University. She is also a Research Scholar and former Board Member at the UNESCO Chair in Bioethics and Human Rights. Furthermore, her expertise is heavily relied upon in scientific publishing as an Associate Editor for Elsevier\u2019s Journal of Responsible Technology<\/em>. Her latest book, Governance of Human Gene Editing and Transhumanism: Tasks for Today\u2019s Bioethics<\/em> (Springer, 2025), directly tackles the urgent ethical and regulatory dilemmas that current and future generations of lawmakers must face.<\/p>\n\n\n\n

In this comprehensive interview, we sit down with Professor Santos to trace her inspiring trajectory from educational sciences to the global stage of tech-governance. We discuss the fine line between curing disease and human enhancement, the challenges of bridging traditions with secular postmodernity, and her vision for creating shared, universal solutions for the common good in a geopolitically fragmented world.<\/p>\n\n\n\n

The roots of a bioethicist<\/h2>\n\n\n\n

Behind every great scholar, there is a personal journey of discovery. Many bioethicists arrive at the discipline from a background in medicine or hard health law, but your path seems deeply rooted in human development and formation. Your academic background is interdisciplinary, spanning Education, Development, and Religious Sciences, before culminating in a PhD in Bioethics.<\/em><\/p>\n\n\n\n

Looking back at your early career, what was the definitive moment or personal experience that made you realize that bioethics was your true calling?<\/strong><\/p>\n\n\n\n

I was nineteen years old, studying Education and Development while also pursuing Religious Sciences. At the time, someone very close to me had a bioethical issue. I knew the answer that was commonly given in my religious environment, but I realised that I did not fully understand the reasoning behind it. I started asking questions and reading everything I could find on the topic. For months, I searched for an explanation that would help me understand both the science and the ethical dimensions of the situation. Then I came across a book on bioethics. Until that moment, I had never even heard of the discipline. What struck me was that bioethics did not simply provide conclusions. It brought together science, anthropology, ethics, law and human experience in a rigorous and coherent way. For the first time, I felt I had found a framework that allowed me to understand the issue deeply, form my own ethical judgement, and offer meaningful support to someone who was suffering. I remember thinking: Why don\u2019t more people know about bioethics?<\/em> So many people face difficult decisions about health, life, and technology without having access to this kind of reflection. That experience sparked a curiosity that eventually became a vocation. Looking back, I realise that what attracted me to bioethics was not the issue itself, but the search for truthful, interdisciplinary and well-reasoned answers about the human person \u2014 answers capable of transcending cultural differences. That remains my motivation today.<\/p>\n\n\n\n

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How does your background in education and human development influence the way you approach complex biotechnological dilemmas today?<\/strong><\/p>\n\n\n\n

My background in education and human development taught me that technologies are important, but people are even more important. When I analyse a biotechnological innovation, I am interested not only in what it can do, but also in how it will affect individuals, families, communities, and future generations. At the same time, education gave me something else that has profoundly shaped my work: the ability to multiply its impact. Research is important, but knowledge only reaches its full potential when it is shared. Throughout my career, I have valued not only publishing and conducting research but also teaching and mentoring. Bioethics deals with some of the most challenging questions of our time, yet the future of these discussions will not be shaped by today’s scholars alone. It will also be shaped by today’s students: future scientists, physicians, lawyers, policymakers, philosophers, and educators. Teaching gives me the opportunity to contribute to that future. In many ways, I see education as an essential part of bioethics. It is not enough to reach ethical conclusions; we must also help others understand the reasoning behind them. The ability to communicate knowledge, foster critical thinking, and promote meaningful dialogue is just as important as generating knowledge itself. Ultimately, education taught me to ask not only “What can we do?”<\/em> but also “How can we help others think responsibly about what we do?”<\/em><\/p>\n\n\n\n

Intercultural background<\/h2>\n\n\n\n

Bioethics is rarely black and white; it is heavily influenced by cultural, social, and economic realities. Before settling in Rome, your career and volunteer work took you across the globe, from Brazil to Venezuela, Colombia, Ireland, Italy and now Spain, exposing you to different societal norms.<\/em><\/p>\n\n\n\n

How has this journey through six distinct cultural landscapes shaped your personal understanding of “the common good” in medicine and technology?<\/strong><\/p>\n\n\n\n

I left Brazil when I was nineteen years old to pursue opportunities related to study, volunteer work, teaching, and research. Since then, I have lived in three countries in South America and three in Europe: Brazil, Venezuela, Colombia, Ireland, Italy, and now Spain. It is difficult for me to imagine who I would be without those experiences. I have spent most of my adult life living and working across different cultures, so an intercultural perspective has become part of who I am. One of the most important lessons I have learned is that, despite cultural differences, many of our hopes and fears regarding medicine and technology are remarkably similar. People want technologies that help them live better lives. They want to be healthier, to reduce suffering, and to create more opportunities for themselves and their families. At the same time, people are often concerned about what might be lost. They worry that technological progress could come at the expense of values that are deeply important to us, such as human dignity, equality, and meaningful relationships. What varies from one society to another is not necessarily the values themselves, but the emphasis placed on them. Different cultures may prioritise different aspects of the ethical conversation. Living in different countries has taught me to pay attention to those nuances and to listen carefully before assuming that people disagree on everything. These experiences have made me realise that the common good is not about eliminating differences. It is about identifying the aspirations and values that human beings share, and then building forms of cooperation that respect cultural diversity while promoting human flourishing. Perhaps that is why I remain optimistic about global bioethics. After living and working in different parts of the world, I have seen that people often have more in common than they initially realise.<\/p>\n\n\n\n

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What do you see as the biggest challenge when trying to facilitate intercultural dialogue in bioethics, especially when attempting to bridge Western and non-Western ethical perspectives?<\/strong><\/p>\n\n\n\n

I think the biggest challenge is what I call moral translation<\/strong>. Bioethical dialogue often takes place between what some scholars describe as moral friends and moral strangers. Moral friends share many assumptions and values, which makes communication relatively easy. Moral strangers, however, may begin from very different cultural, philosophical, or religious traditions. The challenge is that people often discuss the same issue using different moral languages. They may share similar concerns about human dignity, vulnerability, justice, or the future of humanity, yet express those concerns in completely different ways. As a result, they sometimes appear to disagree more than they actually do. For this reason, I believe that intercultural dialogue requires more than tolerance or respect. It requires translation. We must learn how to explain our ethical concerns in ways that can be understood by people who do not share our worldview. If we fail to do that, dialogue becomes a series of parallel monologues rather than a genuine conversation. This conviction has been reinforced through my participation since 2018 in the Bioethics, Multiculturalism and Religion<\/em> workshops organised by the UNESCO Chair in Bioethics and Human Rights. In this initiative, representatives of eight different religious traditions, from various countries and continents, come together to discuss a specific bioethical issue every two years. Despite significant differences in beliefs, traditions, and ways of reasoning, I have repeatedly seen participants discover unexpected areas of convergence and paths to better understand the reasons behind their differences. Ultimately, I do not think diversity is the biggest obstacle to global bioethics. Diversity is a reality and, in many ways, a richness. The real challenge is developing the intellectual humility, listening skills, and capacity for moral translation necessary to transform diversity into meaningful cooperation. In a world shaped by technologies with global impact, that may be one of the most important tasks of contemporary bioethics.<\/p>\n\n\n\n

Bringing bioethics into action: the UNESCO perspective<\/h2>\n\n\n\n

In the realm of international law and diplomacy, high-level ethical declarations and treaties can sometimes feel detached from daily clinical and technological realities. As a Board Member and Research Scholar at the UNESCO Chair in Bioethics and Human Rights, you work directly under the motto: “Fostering the art of convergence and cooperation in global ethics.”<\/em><\/p>\n\n\n\n

For readers who might be unfamiliar with this institution, could you briefly explain what UNESCO Chair in Bioethics and Human Rights does, what its core mission is?<\/strong><\/p>\n\n\n\n

The UNESCO Chair in Bioethics and Human Rights was established in 2009 to promote research, education, and dialogue at the intersection of bioethics, human dignity, and human rights. Its work is inspired by the principles of the UNESCO Universal Declaration on Bioethics and Human Rights and seeks to address contemporary ethical challenges in an increasingly interconnected world. The Chair is structured around four major areas: 1. Bioethics, Multiculturalism and Religion; 2. Bioaesthetics; 3. Emerging Technologies; and 4. Integral Ecology. Within each of these areas, we have research groups, publications, conferences, educational initiatives, and international collaborative projects. What I particularly appreciate about the Chair is that it combines academic excellence with practical engagement. It is not only a place where bioethical questions are studied, but also a place where dialogue is actively fostered among scholars, healthcare professionals, policymakers, educators, religious leaders, and members of civil society. Our core ideal is to foster the<\/em> art of convergence in global bioethics<\/em>: the conviction that people with different cultural, philosophical, and religious backgrounds can work together on common bioethical challenges without having to eliminate all their differences.<\/p>\n\n\n\n

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What does “bringing bioethics into action” look like in practice at the UNESCO level, and how do you translate abstract human rights principles into concrete policy recommendations?<\/strong><\/p>\n\n\n\n

One of the ideas I frequently emphasise is that bioethics must not remain confined to academic discussions. Ethical reflection is important, but it becomes truly meaningful when it helps shape decisions, institutions, and policies. Bringing bioethics into action means creating spaces where different stakeholders can engage in dialogue before decisions are made. Scientists, healthcare professionals, policymakers, legal scholars, educators, religious representatives, and members of civil society all bring important perspectives to the table. The goal is not simply to react to technological developments, but to help guide them responsibly. Translating human rights principles into concrete recommendations requires an additional step. Principles such as human dignity, justice, solidarity, autonomy, or responsibility are essential, but they are necessarily abstract. The challenge is to ask what those principles mean in practice when we face specific questions about artificial intelligence, human gene editing, access to healthcare, or emerging biotechnologies. My own research has focused on governance, particularly in the field of human gene editing. One conclusion I have reached is that governance is much broader than regulation. Of course, laws are important, but governance also involves scientific institutions, ethics committees, professional societies, funding agencies, publishers, educational institutions, industry, communicators, patients, NGOs, etc. All of these actors influence the direction of innovation. For me, bringing bioethics into action means helping create the conditions for responsible innovation. It means ensuring that ethical reflection is part of the process from the beginning, rather than something added after technological developments have already transformed society. Ultimately, the goal is to move from asking “Can we do it?”<\/em> to asking “How should we do it?”<\/em> and “How can we do it in a way that promotes human dignity, human rights, and the common good?”<\/em><\/p>\n\n\n\n

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With private tech-startups and multinational biotech companies moving at an unprecedented pace, how can international bodies like UNESCO effectively govern or influence innovation that often operates outside traditional state boundaries?<\/strong><\/p>\n\n\n\n

First, many of the challenges posed by emerging technologies are global by nature. Human gene editing, artificial intelligence, synthetic biology, or large-scale health data do not respect national borders. Decisions made in one country can have consequences far beyond that country’s jurisdiction. For this reason, national regulation, while necessary, is not sufficient. These issues require international dialogue and international cooperation. At the same time, we must recognise that no single institution can govern emerging technologies alone. Governments are important, but they are only one part of a much larger ecosystem. Scientists, companies, investors, universities, publishers, professional associations, international organisations, and civil society all influence how technologies are developed and used. This is why I often speak about governance rather than regulation. Governance is broader. It recognises that responsibility is shared among multiple actors at multiple levels. In this context, organisations such as UNESCO, WHO and other UN agencies play an important role. They provide spaces for dialogue, help build international consensus, and promote ethical principles that can guide decision-making across borders. The challenge is not to stop innovation. The challenge is to develop forms of global cooperation that allow innovation to serve humanity responsibly.<\/p>\n\n\n\n

Crispr, transhumanism, and the boundaries of humanity<\/h2>\n\n\n\n

We have officially entered the era of genetic intervention. With the advent of CRISPR and advanced gene-editing tools, humanity no longer just adapts to evolution \u2014 we have the power to rewrite it. Your latest book, published by Springer, directly tackles the urgent need for governance in human gene editing and the rising influence of transhumanist philosophy.<\/em><\/p>\n\n\n\n

Where do you draw the definitive moral line between ethical therapy (curing severe hereditary diseases) and the transhumanist desire for human enhancement (creating “optimized” human beings)?<\/strong><\/p>\n\n\n\n

I would begin by questioning the assumption behind the question. It assumes that therapy is morally acceptable and enhancement is morally problematic, and that the main task is to identify a definitive boundary between them. I do not think the issue is that simple. The distinction between therapy and enhancement can be useful. There are certainly cases that clearly belong to one category or the other, even if some grey areas exist. However, identifying an intervention as therapy or enhancement is not enough to determine whether it is ethical. A therapy can be unethical if, for example, it is performed without proper informed consent or through unacceptable means. Likewise, not every enhancement is morally problematic. Human beings have always sought to improve themselves, and many forms of enhancement are already widely accepted in society. Therefore, the therapy-enhancement distinction alone cannot provide a complete ethical judgement. We should also be careful when speaking about enhancement because the term is often used to mean very different things. Not every desired trait represents an objective improvement in human functioning. Sometimes we are talking about a genuine increase in a human capacity or performance; at other times, we are simply expressing personal, cultural, or social preferences. This raises an important question: enhancement according to whose standards? Before asking whether a technology should be used to achieve a particular goal, we should first ask whether that goal represents an objective human good or merely a subjective preference. In my book, I discuss transhumanist Nick Bostrom’s example of enhancing musical ability. Wanting a child to develop musical talent is not wrong in itself. The ethical question is not whether improvement is desirable, but how we pursue it. Listening to music with a child and using human genome editing to increase musical abilities may pursue a similar goal, but they involve very different means and very different levels of risk. For this reason, I argue that we need to evaluate the whole moral act: the object of the action (including the means employed), the intention, and the circumstances. Much of the bioethical debate focuses on circumstances such as inequality, fairness of access, or discrimination, and these concerns are important. However, even if such concerns were addressed, we would still need to ask whether the means employed are adequate and proportionate to the intended goal. Ultimately, I do not think the decisive moral question is whether an intervention is labelled therapy or enhancement. The real question is whether the intervention respects the integral good of the person and is carried out through ethically justified and proportionate means.<\/p>\n\n\n\n

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In your book, you outline “tasks for today\u2019s bioethics.” What is the single most urgent regulatory task that governments and legal systems must implement right now regarding human germline editing?<\/strong><\/p>\n\n\n\n

One lesson from my research is that bioethics should not simply tell policymakers which technologies to approve or prohibit. Its role is to help policymakers ask the right questions, clarify the values at stake, anticipate long-term consequences, and build governance frameworks that are ethically sound and socially responsible. Policies and regulations need more than technical evidence; they also require moral reasoning. Legality and morality are not the same thing: a decision can be legal yet unethical. Historical examples such as slavery remind us that regulation and social consensus are not sufficient moral guides. In the context of human genome editing, this means that the most urgent regulatory task is not simply deciding whether a particular application should be permitted or prohibited. It is creating governance frameworks that enable societies to make those decisions responsibly, with appropriate scientific expertise, ethical reflection, public engagement, and international cooperation.<\/p>\n\n\n\n

The quest for global consensus and the next generation<\/h2>\n\n\n\n

As young scholars and students look at today\u2019s increasingly fragmented geopolitical landscape, it is easy to become cynical about international cooperation. Tech-nationalism and regulatory rivalries threaten to divide global standards into competing regional blocks.<\/em><\/p>\n\n\n\n

Are you optimistic that humanity can ultimately find shared, universal solutions for the technologies of tomorrow, or will geopolitical rivalries prevent global ethical governance?<\/strong><\/p>\n\n\n\n

I am cautiously optimistic. If my experience has taught me anything, it is that people from different cultures, religions, and political systems often have more in common than they initially realise. We are certainly living in a time of geopolitical tensions, technological competition, and growing fragmentation. I remain hopeful not because success is guaranteed, but because excessive negativity often paralyses action and leads to omissions. If we believe cooperation is impossible, we are less likely to make the effort required to build it. Many of the ethical challenges posed by emerging technologies are themselves global. For instance, the impact of gene editing in humans, animals and plants extends across borders and generations. Purely national responses are insufficient. International cooperation is not simply an ideal; it is increasingly a practical necessity. At the same time, I do not expect humanity to reach complete consensus on every ethical issue. My work in intercultural bioethics has taught me that genuine dialogue does not require uniformity. People can disagree about philosophical foundations while still cooperating around some shared concerns and common objectives. This is also the message I would give to younger scholars. It is easy to become cynical about international cooperation, especially in a fragmented world. Yet the future of global governance will depend on people who are willing to engage across disciplines, cultures, and worldviews. If we want more dialogue, more cooperation, and more responsible governance, we cannot simply wait for others to create it. We must become active participants in building it \u2014 locally, nationally, and internationally.<\/p>\n\n\n\n

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The photos were provided to us by the interviewee.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

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